Tag Archives: Christian

Two weeks ago we discussed ‘casting doubt.’ Two of the questions we looked at began: “If you are the Son of God…” This week, I’d like us to consider a similar question: “If He is the Lord, then what does that require of us?” Last week’s questions, spoken by the Lord Jesus’s adversaries, insinuated He was not who He said He was. This week’s question assumes He is who He says He is.

Let’s consider, then, what sort of people should we be? In the context of Christ’s return, the Apostle Peter says:

What sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God. 2 Peter 3:11b – 12aEnglish Standard Version (ESV)

Charles Haddon Spurgeon preached a sermon called “The World On Fire” based on these verses almost a century and a half ago. The second half of his sermon discusses how we ought to live. He starts by comparing us to Noah:

…Our position as Christians is, at this moment, like that of Noah before the destruction of the world by water. What manner of person ought Noah to have been? He said to himself, “This fair and beautiful world in which I dwell will soon be covered with the ooze and slime of a tremendous deluge.”

He looked upon his fellow men and he thought and said of them, “Except these men fly to the ark and are sheltered with me, they will, every one of them, be drowned.” He saw them marrying and given in marriage, feasting and trifling at the very hour when the flood came and he felt that if they would believe as he did they would find something other to do than to be engrossed in carnal pleasures.

When he saw them heaping up money he would almost laugh yet weep to think that they should hoard up gold to be submerged with themselves in the general flood. When men added to their estates acre after acre, I have no doubt the Patriarch said to himself, “The flood will sweep away all these landmarks and as it carries away the owner so will it destroy all vestige of his barn and his farm and his fields.”

Spurgeon then helps us walk in Noah’s shoes, so to speak, and think along with him:

I should suppose such a man, daily expecting the rain to descend and the flood to burst up from beneath, would lead a life very free from worldliness, a life the very reverse of the rest of his fellow men. They would reckon him to be very eccentric. They would be unable to understand him. And, indeed, his conduct would be such that no one could understand it except upon the theory that he believed in the destruction of all around him.

Look on your fellow men, your own children and your household, and those you pass in the street or meet with in transacting business, and say, “Alas, alas, unless these men, women and children fly to Jesus and are saved in Him, they will be destroyed with the earth on which they dwell, for the day of the Lord is surely coming and judgment awaits the ungodly.”

This should make us act in a spirit the opposite of those who now say, “Go, let us buy and sell and get gain. Let us heap together treasure. Let us live for this world. Let us eat and drink, and be merry.” They are of the earth, therefore is their conduct and conversation earthy. They build here, on this quicksand, and after their own sort they find a pleasure therein—but you whose eyes have been opened know better—and you, therefore build upon the Rock.

Then Spurgeon exhorts us to take God’s perspective:

You understand that the things which are seen are but a dream, that the things unseen are, alone, substantial. Therefore, set loose by all things below the moon and clutch as with the grasp of a dying man the things immortal and eternal which your God has revealed to you!

And he reminds us what we will face as the consequences of our actions:

Such conduct will separate you from your fellow men, as there is down deep in your heart an [goal] different from theirs. And as you set a different estimate on all things, your conduct will be wide apart from theirs. Being swayed by different motives, your life will diverge from theirs and they will misunderstand you. And while trying to find motives for you, as they do not know the true motive, they will ascribe ill motives to you.

But, so it must be. You must come out from among them, be separate and touch not the unclean thing. And the fact that all these things are to be dissolved should make it easy for you to do so, no, natural for you to do so, as it must have made it both easy and natural to the Patriarch Noah.

“No,” says the Apostle, “He is not away, He is here, holding back the fire. He is reserving this world a little while, but by-and-by He will let the fires loose and the world will be destroyed. He is not far off. He is even at the door.”

Considering all that preceded, he calls us to examine ourselves and pray:

…Am I ready to be caught away to be with my Lord in the air? Or shall I be left to perish amidst the conflagration? How ought I to live! How ought I to stand, as it were, on tiptoe, ready when He shall call me, to be away up into the Glory, far off from this perishing world!

It makes us look upon all these things in a different light and upon eternal things with a more fixed eye—and a sterner resolve to live unto God. Observe, if sin, even on the inanimate world, needs such a purging by fire as this—if the fact that sin committed here makes it necessary that God should burn it all up—what a horrid thing sin must be!

O to be purged from it! Refining fire, go through my heart! Spirit of the living God, sweep with all Your mighty burnings through and through my body, soul and spirit till You have purged me of every tendency to sin.

…Will you not have Christ? Will you not have a Savior? For if you will not, there remains for you only a fearful looking for judgment and of fiery indignation! Tempt not the anger of God! Yield to His mercy now! Believe in His dear Son. I pray that you may this day be saved and God be glorified in your salvation. Amen.

Psalm 133 says how good it is for brothers and sisters to live in unity. And we know we desire such unity in our churches. However, we don’t often experience it. What’s wrong? Why can’t we all get along? The apostle Paul addressed such a situation in the early church at Corinth:

…In the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, for there must be factions among you in order that those who are genuine among you may be recognized. 1 Corinthians 11:18-19English Standard Version (ESV)

When ye come together in the Church, I hear there are divisions …It is…a reproof of a general kind — that they were not of one accord as [is fitting for] Christians, but everyone was so much taken up with [their] own interests, that [they were] not prepared to accommodate [themselves] to others.

Hence arose that abuse, as to which we shall see in a little — hence sprung ambition and pride, so that everyone exalted [themselves] and despised others — hence sprung carelessness as to edification — hence sprung profanation of the gifts of God.

Sounds unfortunately familiar. Calvin points out that Paul realizes not all are involved but the complaint isn’t groundless:

{Paul] says that he partly believes it, that they might not think that he charged them all with this heinous crime, and might accordingly complain, that they were groundlessly accused. In the meantime, however, he intimates that this had been brought to him not by mere vague rumor, but by credible information, such as he could not altogether discredit.

Calvin then defines heresies and schisms:

For there must be also heresies …Heresy…consists in disagreement as to doctrine, and schism, on the contrary, in alienation of affection, as when anyone withdrew from the Church from envy, or from dislike of the pastors, or from ill nature.

It is true, that the Church cannot but be torn asunder by false doctrine, and thus heresy is the root and origin of schism, and it is also true that envy or pride is the mother of almost all heresies, but at the same time it is of advantage to distinguish in this way between these two terms…

Calvin consoles those who do not participate in these divisions:

“So far, says he, should we be from being troubled, or cast down, when we do not see complete unity in the Church, but on the contrary some threatenings of separation from want of proper agreement, that even if sects should start up, we ought to remain firm and constant.

For in this way hypocrites are detected — in this way, on the other hand, the sincerity of believers is tried. For as this gives occasion for discovering the fickleness of those who were not rooted in the Lord’s Word, and the wickedness of those who had [feigned] the appearance of good men, so the good afford a more signal manifestation of their constancy and sincerity.”

Finally, Calvin says something shocking: disunity is providential. How can that be? He says:

But observe what Paul says — there must be, for he [suggests] by this expression, that this state of matters does not happen by chance, but by the sure providence of God, because he has it in view to try his people, as gold in the furnace, and if it is agreeable to the mind of God, it is, consequently, expedient…We know, also, that the Lord, by his admirable wisdom, turns Satan’s deadly machinations so as to promote the salvation of believers.

Hence comes that design of which he speaks — that the good may shine forth more conspicuously; for we ought not to ascribe this advantage to heresies, which, being evil, can produce nothing but what is evil, but to God, who, by his infinite goodness, changes the nature of things, so that those things are salutary to the elect, which Satan had contrived for their ruin.

So God uses the works of Satan and his followers for our good, to refine us and to prove our salvation. As a result of this, we ought to remain firm and constant obeying God’s word in the face of disunity.

Last week we considered our propensity to judge others, assigning to some honors and infamy to others, when we have no way to see the quality of their hearts and souls. And, if we could see them, we’d be either too indulgent or too harsh. This week we look at God’s rightful place as Judge. In his letter to the church at Rome, in the fourteenth chapter, the Apostle Paul asks:

Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God; Romans 14:10English Standard Version (ESV)

But you, why do you, etc. …It is an unreasonable boldness in anyone to assume the power to judge his brother, since by taking such a liberty he robs Christ the Lord of the power which he alone has received from the Father.

…As…it would be absurd among men for a criminal, who ought to occupy a humble place in the court, to ascend the tribunal of the judge; so it is absurd for a Christian to take to himself the liberty of judging the conscience of his brother…

That certainly puts us in our place. But, to examine the matter at a deeper level, consider Paul’s initial question and response in this chapter:

Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand. Romans 14:4(ESV)

Who are you who judges, etc. …Now, though the power of judging as to the person, and also as to the deed, is taken from us, there is yet much difference between the two.

For we ought to leave the man, whatever he may be, to the judgment of God; but as to his deeds we may indeed form a decisive opinion, though not according to our own views, but according to the word of God; and the judgment, derived from his word, is neither human, nor another man’s judgment.

Paul then intended here to restrain us from presumption in judging; into which they fall, who dare to pronounce anything respecting the actions of men without the warrant of God’s word.

These are the same principles Paul proclaimed to the Corinthian church. However, lest we think our lot is hopeless, consider the second half of the verse to which Calvin says:

To his own Lord he stands or falls, etc. As though he said, — “It belongs rightly to the Lord, either to disapprove, or to accept what his servant does: hence he robs the Lord, who attempts to take to himself this authority.”

And he adds, he shall indeed stand: and by so saying, he not only bids us to abstain from condemning, but also exhorts us to mercy and kindness, so as ever to hope well of him, in whom we perceive anything of God; inasmuch as the Lord has given us a hope, that he will fully confirm, and lead to perfection, those in whom he has begun the work of grace…as he also teaches us in another place,

“He who began in you a good work, will perform it to the end.” (Philippians 1:6.)

So, the trade is equitable with regard to persons. We relinquish tribunal powers over others of whom we disapprove because they do not meet our personal standards. Rather, we are to judge others’ actions only according to His word. And God promises to complete the work He set out to do, in those others for whom we should hope well and, most importantly, in ourselves with whom we should be disappointed until His work is through.

Make to yourselves friends. Christ…teaches us that by acts of charity we obtain favor with God, who has promised, that to the merciful he will show himself merciful, (Psalm 18:25.)…

The Lord looks not to the persons, but to the work itself, so that our liberality, though it may happen to be exercised towards ungrateful men, will be of [benefit] to us in the sight of God. […The depravity of men does not prevent the Lord from placing on his records all that we have expended on the poor.]

…Our kindness to the poor will be a seasonable relief to us; for whatever any man may have generously bestowed on his neighbors the Lord acknowledges as if it had been done to himself.

When you fail. By this word he expresses [our] time of death, and reminds us that the time of our administration [of riches] will be short, lest the confident expectation of a longer…life should make us take a firmer grasp. …Many squander what they have on superfluities; while others…deprive both themselves and others of the benefit…

Of the mammon of unrighteousness. By giving this name to riches…Christ justly represents them as worthy of our suspicion; just as on another occasion he called them thorns, (Matthew 13:7, 22.)

[…Christ intends, by way of an unstated contrast,] that riches, which otherwise, in consequence of wicked abuse, polluted their possessors, and are almost in every [case] allurements of sin, ought to be directed to a contrary object, to be the means of procuring favor for us. [This is] a warning given to believers to keep themselves free from unrighteousness.

Key to the right use of riches, then, is to neither squander nor hoard; using it not as an occasion for sin but, instead, for righteousness.

Clarifying what our attitude should be when giving, the Apostle Paul cautions:

The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully. Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. 2 Corinthians 9:6-7 (ESV)

Many of us have feared someone. Bullies, from school, work, next door, or the national stage, come to mind. In an effort to blend in or hide, we change what we say, what we think, and what we do. Perhaps, if you are a Christian, you betray your witness of Him. Not everyone who inspires fear is a mere bully, though. Some are sociopaths. These can turn your world upside down or worse.

The collected proverbs of scripture are not just fortune cookie prescriptions for our amusement, but hard truths leading to life. Concerning bullies and sociopaths, it says:

That seems unlikely. How does belief in a Deity provide safety from what may become for us trials that lead to certain death? For that answer, let us look to the source of wisdom, the Lord Jesus Christ:

And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell. Matthew 10:28 (ESV)

And again:

“I tell you, my friends, do not fear those who kill the body, and after that have nothing more that they can do. But I will warn you whom to fear: fear him who, after he has killed, has authority to cast into hell. Yes, I tell you, fear him! Luke 12:4-5(ESV)

…Our Lord’s discourse consists of two parts. First, in order to instruct us to bear with composure the loss of the bodily life, he bids us contemplate both eternal life and eternal death, and then arrives gradually at this [second] point, that the protection of our life is in the hand of God.

…Now the proud imaginations of wicked men, as if the life of the godly were placed at their disposal, is utterly unfounded: for God keeps them within limits, and restrains, whenever it pleases him, the cruelty and violence of their attacks. And yet they are said to have power to kill by his permission, for he often permits them to indulge their cruel rage.

…These words of Christ ought therefore to be explained in this manner: “Acknowledge that you have received immortal souls, which are subject to the disposal of God alone, and do not come into the power of men.” The consequence will be, that no terrors or alarms which men may employ will shake your faith. “For how comes it that the dread of men prevails in the struggle, but because the body is preferred to the soul, and immortality is less valued than a perishing life?”

The novelist with Christian concerns will find in modern life distortions which are repugnant to him, and his problem will be to make these appear as distortions to an audience which is used to seeing them as natural; and he may well be forced to take ever more violent means to get his vision across to this hostile audience.

When you can assume that your audience holds the same beliefs you do, you can relax a little and use more normal ways of talking to it; when you have to assume that it does not, then you have to make your vision apparent by shock – to the hard of hearing you shout, and for the almost blind you draw large and startling figures.

Anyone who has read The Violent Bear It Away or Everything That Rises Must Converge would have to agree that O’Connor had the ability to shout and startle.

I’d say it was God’s genius for making the absolute concrete; but who’s quibbling. To paraphrase O’Connor, the point is that the abstract is transformed into the concrete thereby making the universal accessible. That’s what God has done throughout the Scriptures. To illustrate, I cite two examples.

So Aaron shall bear the names of the sons of Israel in the breastpiece of judgment on his heart, when he goes into the Holy Place, to bring them to regular remembrance before the Lord. And in the breastpiece of judgment you shall put the Urim and the Thummim, and they shall be on Aaron’s heart, when he goes in before the Lord. Thus Aaron shall bear the judgment of the people of Israel on his heart before the Lord regularly. English Standard Version

If we have ears to hear it, all the concrete details of these garments portray the concern Aaron was to have for the people of Israel as he regularly bore their judgement on his heart while he brought them in remembrance before the Lord. We later learn, in the Letter to the Hebrews, that Aaron and his line are a shadow of the reality residing in the Lord Jesus Christ’s intercession for His own before the Father.

Another example of the abstract being made concrete is the bread and wine of communion. First, the Lord Jesus shocks the religious rulers of His day (and us, if we’re honest):

“I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.”

The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?”

So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day.” John 6:51-54(ESV)

Then in the Upper Room, the Lord inaugurates the commemoration of His death and resurrection:

And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, “Take; this is my body.” And he took a cup, and when he had given thanks he gave it to them, and they all drank of it. And he said to them, “This is my blood of the [new] covenant, which is poured out for many. Truly, I say to you, I will not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God.” Mark 14:22-25(ESV)

Finally, Paul explains its significance

For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.” In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes. 1 Corinthians 11:23-26(ESV)

No doubt you’ve suffered “the slings and arrows of outrageous fortune.” Perhaps you’ve been insulted, falsely accused, or unjustly condemned when you’ve tried to do good for others? All alive will at some time suffer one or more of these adversities. However, only those saved by God’s grace can grow as a result of them. The Apostle Peter says in his first letter:

Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. 1 Peter 4:12-13 English Standard Version (ESV)

Beloved, think it not strange, or, wonder not. There is a frequent mention made in this Epistle of afflictions; the cause of which we have elsewhere explained. But this difference is to be observed, that when he exhorts the faithful to patience, he sometimes speaks generally of troubles common to man’s life; but here he speaks of wrongs done to the faithful for the name of Christ.

And first, indeed, he reminded them that they ought not to have deemed it strange as for a thing sudden and unexpected; by which he intimates, that they ought by a long mediation to have been previously prepared to bear the cross. For whosoever has resolved to fight under Christ’s banner, will not be dismayed when persecution happens, but, as one accustomed to it, will patiently bear it. [In order] that we may then be in a prepared state of mind when the waves of persecutions roll over us, we ought in due time to habituate ourselves to such an event by meditating continually on the cross.

Moreover, he proves that the cross is useful to us by two arguments, — that God thus tries our faith, — and that we become thus partakers with Christ. Then, in the first place, let us remember that the trial of our faith is most necessary, and that we ought thus willingly to obey God who provides for our salvation. However, the chief consolation is to be derived from a fellowship with Christ.

Hence Peter not only forbids us to think it strange, when he sets this before us, but also bids us to rejoice. It is, indeed, a cause of joy, when God tries our faith by persecution; but the other joy far surpasses it, that is, when the Son of God allots to us the same course of life with himself, that he might lead us with himself to a blessed participation of heavenly glory.

For we must bear in mind this truth, that we have the dying of Christ in our flesh, that his life may be manifested in us. The wicked also do indeed bear many afflictions; but as they are separated from Christ, they apprehend nothing but God’s wrath and curse: thus it comes that sorrow and dread overwhelm them.

Hence, then, is the whole consolation of the godly, that they are associates with Christ, that hereafter they may be partakers of his glory; for we are always to bear in mind this transition from the cross to the resurrection. But as this world is like a labyrinth, in which no end of evils appears, Peter refers to the future revelation of Christ’s glory, as though he had said, that the day of its revelation is not to be overlooked, but ought to be expected.

But he mentions a twofold joy, one which we now enjoy in hope, and the other the full fruition of which the coming of Christ shall bring to us; for the first is mingled with grief and sorrow, the second is connected with exultation. For it is not suitable in the midst of afflictions to think of joy, which can free us from all trouble; but the consolations of God moderate evils, so that we can rejoice at the same time.

Institutes, Chapter 6: …For if we reflect how prone the human mind is to lapse into forgetfulness of God, how readily inclined to every kind of error, how bent every now and then on devising new and fictitious religions, it will be easy to understand how necessary it was to make such a depository of doctrine as would secure it from either perishing by the neglect, vanishing away amid the errors, or being corrupted by the presumptuous audacity of men.

It being thus manifest that God, foreseeing the inefficiency of his image imprinted on the fair form of the universe, has given the assistance of his Word to all whom he has ever been pleased to instruct effectually, we, too, must pursue this straight path, if we aspire in earnest to a genuine contemplation of God;—we must go, I say, to the Word, where the character of God, drawn from his works is described accurately and to the life; these works being estimated, not by our depraved Judgment, but by the standard of eternal truth.

Institutes, Chapter 7: …The next thing to be considered is, how it appears not probable merely, but certain, that the name of God is neither rashly nor cunningly pretended. If, then, we would consult most effectually for our consciences, and save them from being driven about in a whirl of uncertainty, from wavering, and even stumbling at the smallest obstacle, our conviction of the truth of Scripture must be derived from a higher source than human conjectures, Judgments, or reasons; namely, the secret testimony of the Spirit…

Still, however, it is preposterous to attempt, by discussion, to rear up a full faith in Scripture…. Profane men think that religion rests only on opinion, and, therefore, that they may not believe foolishly, or on slight grounds, desire and insist to have it proved by reason that Moses and the prophets were divinely inspired. But I answer, that the testimony of the Spirit is superior to reason. For as God alone can properly bear witness to his own words, so these words will not obtain full credit in the hearts of men, until they are sealed by the inward testimony of the Spirit…

Institutes, Chapter 8: …For it is wonderful how much we are confirmed in our belief, when we more attentively consider how admirably the system of divine wisdom contained in it is arranged—how perfectly free the doctrine is from everything that savors of earth—how beautifully it harmonizes in all its parts—and how rich it is in all the other qualities which give an air of majesty to composition.

Our hearts are still more firmly assured when we reflect that our admiration is elicited more by the dignity of the matter than by the graces of style. For it was not without an admirable arrangement of Providence, that the sublime mysteries of the kingdom of heaven have for the greater part been delivered with a contemptible meanness of words.

Had they been adorned with a more splendid eloquence, the wicked might have caviled, and alleged that this constituted all their force. But now, when an unpolished simplicity, almost bordering on rudeness, makes a deeper impression than the loftiest flights of oratory, what does it indicate if not that the Holy Scriptures are too mighty in the power of truth to need the rhetorician’s art?

In light of our previous post, we do not so much agree with the tone with which Calvin defends his positions (and these are mild). He’d definitely have given the current crop of vehement deniers a run for their money were he alive in this day and age.

Lake Geneva after storm. Picture taken from Montreux, on the left side in the rays of light – Saint-Gingolph by Rulexip. (Creative Commons Attribution-Share Alike 3.0 Unported)

The basic problem of the Christians in this country in the last [one hundred ten] years or so, in regard to society and … government, is that … they have failed to see … a shift in world view—that is, … a fundamental change in the overall way people think and view the world and life as a whole.

These two world views [Christianity and Humanism] stand as total [ities] in complete antithesis to each other in content and also in their natural results—including sociological and governmental results, and specifically including law.

It is not just that they happen to bring forth different results, but it is absolutely inevitable that they will bring forth different results.

True [Christian] spirituality covers all of reality…the Lordship of Christ covers all of life and all of life equally [in such a way that He is neither complicit in nor tainted by sin]…It is true to total reality—the total of what is, beginning with the central reality, the objective existence of the personal–infinite God. Christianity is not just a series of truths but Truth…Living upon that truth…brings forth not only certain personal results, but also governmental and legal results.

The “humanist world view”…means Man beginning from himself, with no knowledge except what he himself can discover and no standards outside himself…Man is the measure of all things, as the Enlightenment expressed it.

They have reduced Man to even less than his natural finiteness by seeing him only as a complex arrangement of molecules, made complex by blind chance. Instead of seeing him as something great who is significant even in his sinning, they see Man in his essence only as an intrinsically competitive animal, that has no other basic operating principle than natural selection brought about by the strongest, the fittest, ending on top…both individually and collectively as society.

The problem … is: What is an adequate basis for law…so that the human aspiration for freedom can exist without anarchy, and yet provides a form that will not become arbitrary tyranny?

God in His sheer power could have crushed Satan in his revolt by the use of…sufficient power. But because of God’s character, justice came before the use of power alone. Therefore Christ died [so] that justice … would be the solution. Christ’s example…is our standard, our rule, our measure… The prince may have the power to control and to rule, but he does not have the right to do so without justice. This was the basis for English common law…the Magna Charta [and by implication and lineage, the Declaration of Independence and The Constitution].

Humanists push for “freedom” …that leads to chaos or to slavery under the state (or…an elite). Humanism, with its lack of any final base for values and law, always leads to chaos…then naturally to some form of authoritarianism to control the chaos. With its mistaken concept of final reality, it has no intrinsic reason to be interested in the individual… [but rather] the state and society.

Some excerpts from later chapters on this dichotomous theme:

Will Durant summed up the humanist problem with regard to personal ethics and social order: “Moreover, we shall find it no easy task to mold a natural ethic strong enough to maintain moral restraint and social order without the support of supernatural consolations, hopes, and fears.” (p. 45)

According to the Durants, Renan said in 1866: “If Rationalism wishes to govern the world without regard to the religious needs of the soul, the experience of the French Revolution is there to teach us the consequences of such a blunder.” (p. 45)

And the Durants themselves say in the same context: “There is no significant example in history, before our time, of a society successfully maintaining moral life without the aid of religion.” (p. 45)

The Humanist Manifestos not only say that humanism is a religion, but the Supreme Court has declared it to be a religion. (p. 54)

Most fundamentally, our culture, society, government, and law are in the condition they are in, not because of a conspiracy, but because the church has forsaken its duty to be the salt of the culture. (p.56)

If we are going to make judgments on any such subject [in this case, the Moral Majority] we must not get our final judgments uncritically from media that sees things from [the humanist] perspective and see it that way honestly. Most of the media do not have to be dishonest to slide things in their own direction because they see through the spectacles of a finally relativistic set of ethical personal and social standards. (p. 56)

…We must remember that although there are tremendous discrepancies between conservatives and liberals in the political arena, if they are both operating on a humanistic base [of personal peace and affluence] there will really be no final difference between them. As Christians we must stand absolutely and totally opposed to the whole humanist system… [and] must not become officially aligned with either group… (p. 78)

[If an elite authoritarian group takes over]…what form …might it take…? [Quoting Gerald Holton, Harvard professor of History of Science,] “If the layman cannot participate in decision-making, he will have to turn himself over, essentially blind, to a hermetic elite,”… the fundamental question becomes, “Are we still capable of self–government and therefore freedom? Margaret Mead wrote…about scientists elevated to the status of priests. Now there is a name for this elevation, when you are in the hands of—one hopes—a benevolent elite, when you have no control over your political decisions. From the point of view of John Locke, the name for this is slavery.” (p. 80 – 81)

We must never forget that the humanistic position is an exclusivist, closed system which shuts out all contending viewpoints—especially if these views teach anything other than relative values and standards. Anything which presents absolute truth, values, or standards is quite rightly seen by the humanist to be a total denial of the humanist position. (p. 112)

As a result the humanistic, material–energy, chance world view is completely intolerant when it presents itself through the political institutions and especially through the schools. (p. 112)

…Man is not basically good (bound only by social, economic, and political chains). Man is fallen. The Perfectibility of Man was the basis for much of the Enlightenment and of the French Revolution. [In] each place this concept…has been acted on it has led to tragedy, political chains, and to the loss of humanness. (p. 125)

To end our review, Schaeffer was faulted (see links above) for an aggressive political stance and an allegiance (however tentative) with the then ascendant Moral Majority. Perhaps Glenn Tinder, publishing in Atlantic Magazine eight years later, offers a politic more agreeable to you and me. Plus, it’s in accordance with the practices of the third century AD.

SYRACUSE, N.Y., Dec. 30, 2013 /PRNewswire-iReach/ — We all love to be entertained. But, what if that entertainment has other ideas? We asked our pseudonymous authors to write stories, poems, and essays of tragedy and wonder that delve into our souls’ deepest fears and needs.

In the short stories, you’ll meet a serial killer, alien snails, a petulant eleven–year–old, a beloved astronaut, a laid–off worker, and many others. Two poems provide a transition from fiction to opinion. The essays castigate, decry, praise, and skewer our personal, local, national, world, and cosmic conditions.

These writings are meant to engage readers in a reality that we all deny daily, whether we profess faith in Christ, are ambivalent, or are hostilely opposed to religion.

What if this world we live in is set up as a diabolical trap meant to prevent us from seeing that which is truly necessary? The anthology focuses on themes, situations, and emotions that are tragic, full of wonder, or, combined in some way, both.

We hope you’ll suspend your disbelief and consider the possibility that there is a way out of the trap in which we find ourselves. And that way doesn’t involve choosing between two different color pills.

Quote

“Maybe there’s a message in what great scholars once called futility or vanity? Perhaps there’s only one thing truly necessary.”—Karen Monteverde

Review

This isn’t an easy read, but it is a rewarding one, as the stories are crafted with great care. All in all, if you are the kind of reader who likes to have their own assumptions on how reality truly exists questioned by the written word, then this is sure to be an enjoyable book for you. –Red City Review, November 23, 2013

About the editors

Ninja (NEEN–yuh) S. Writer was born in Wolfsburg, West Germany. She majored in political science with a minor in mechanical engineering and volunteered for the Bundeswehr in 1994 when she learned a woman had attained the rank of general. She and Adolphus met while he was traveling in Germany. They married when she moved to the United States after completing her military service.

Adolphus Writer holds a doctorate in theoretical physics. After he graduated, he travelled to Europe, the Middle East, and Far East. Upon his return, he took a job at a large US defense firm applying his creative and analytical skills to pressing problems. He and Ninja corresponded extensively prior to their engagement.

In early 2012, Adolphus established Mandated Memoranda Publishing, LLC as a way to support the lifestyle to which he and his family had become accustomed. He says they like to eat on a daily basis and stay debt–free.

About the publisher

Mandated Memoranda Publishing, LLC published Tiānmìng – Mandate of Heaven as a Kindle edition in June 2013. It is an everyman’s spy adventure – a reluctant journalist’s tale of economic calamity, geologic catastrophe, geopolitical power shifts, and the beginnings of a hands–on surveillance state.

We plan to release a third Kindle edition, Who Shall Be God, a fictional account of the struggles between two families, the Stadists and the Libertas, who live in an east coast US city, north and south of the 38th parallel, respectively. Expect it on Amazon’s shelves in 2014 by the fall.

Book four, A Digital Carol, is a reimagining of the old Dickens’ favorite for a future generation. We are targeting it for Christmas, 2014. The working title for book five is China Dream. It’s still in process, as is the dream itself.

Mandated Memoranda Publishing LLC Believes

Readers connect with essays, commentary, and stories better than with non-fiction tomes. Books are too expensive nowadays. We like to eat on a daily basis and stay debt–free. Our readers are open to opposing ideas. And the Lord Jesus Christ saves His enemies by His unmerited favor and mercy.

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